c tradition of providing lavish and elaborate cloths as dowry, wherein the cloths were originally used in the home for ceremonial reasons but eventually became incorporated into synagogue use due to the motifs and designs used in association with rituals and ceremonies practiced under Jewish customs and traditions (“Art and Ceremony” 197). Lastly, another example of adapting the surrounding culture and assimilating it into Jewish culture is the use of a printing press in publishing the Haggadah, along with the incorporation of related or unrelated illustrations beside the texts, resembling non-Jewish medieval scriptures and texts (“Jewish Texts” 109;Yerushalmi 18).Possible reasons for the gradual incorporation of iconography can come from the need to appease the empires or the majority of the population, as well as the acceptance of later generations to its use in religious contexts. In essence, based on the level of tolerance and the sophistication of the majority of the population surrounding Jewish societies, the gradual introduction of iconography through various aspects within the Jewish culture steadily grew as the result of an incorporation of non-Jewish customs or traditions that strongly-support the use or incorporation of images or stylized texts into religious settings, along with the changing ideals of the succeeding Jewish generations.
Despite seeming very different and cut-off from one another, the relationship between Jews and Christians is actually strong. Apart from the incorporation of Jewish ancient texts into the holy books of Christians, with regards to the contributions of Christians into Jewish traditions and cultures, this relationship is better expressed seen through influences in the visual cultures of each one. For example, around the Renaissance era there have been many changes observed with the synagogues built during those times, wherein the buildings became larger and more elaborate, which can be compared to Christian